Scotts Bluff U.S

Total Page:16

File Type:pdf, Size:1020Kb

Scotts Bluff U.S National Park Service Scotts Bluff U.S. Department of the Interior Scotts Bluff National Monument Nebraska Mormon Odometer History of When starting on a trip, most people want to know how far they will travel. Before that question the can be answered, someone had to figure out a way to measure the distance between one point and Odometer another. Once standard measurements were agreed upon, the mechanics of making a measurement that could cover a lot of ground had to be invented. The first odometer was developed by Roman architect and engineer, Vitruvius, who mounted a large wheel of known circumference in a small frame in much the same fashion as a wheel is mounted on a wheelbarrow. When it was pushed along the ground by hand, it automatically dropped a pebble into a container at each revolution, giving a measure of the distance traveled. Zhang Heng (78 AD - 139 AD) is accredited with the invention of the first odometer in China featur- ing a figure which struck a drum as each 0.5 km went by to measure distance. Blaise Pascel invented a machine called a “pascaline” in 1645. The pascaline was constructed of gears and wheels. Each gear contained 10 teeth which, after a complete revolution, advanced a sec- ond gear one place. Although not an odometer, the mechanics followed the same principle as odom- eters. In 1628, Thomas Savery invented an odometer for ships. In order to analyze the best routes for delivering mail, Benjamin Franklin developed a simple odom- eter in 1775 that he attached to his carriage to help measure the mileage of the routes. Just 10 days and 75 miles out of Winter Quarters, William Clayton Mormon recorded in his journal: I walked this afternoon in company with Pioneer Orson Pratt and suggested to him the idea of fixing a set of wooden Odometer cog wheels to the hub of a wagon wheel in such order as to tell the exact number of miles we travel each day. He seemed to agree with me that it could be easily done at a trifling expense. In this fashion the odometer, called the roadometer, was invented in 1847 by the Mormon pioneers crossing the plains from Missiouri. The odometer was attached to a wagon wheel as the wagon trav- eled. It was developed by William Clayton and Orson Pratt, and built by carpenter Appleton Milo Harmon. The odometer was first used on the morning of May 8, 1847, near the site of present- day North Platte, Nebraska. On August 17, 1847, William Clayton joined another company making a return trip to the Winter Quar- ters. A new odometer was built which would count up to 1,000, a 100-fold improvement in measuring capacity. This second machine was built by William A. King. Mormon William Clayton was dissatisfied with simply guessing Odometer: how many miles were traveled. He tells that his estimates (Roadom- were consistently two to four miles less than those of the eter) other travelers, and how anxious he was to know the “ex- Design #1 act number”. He was compiling data about the journey: route, terrain, conditions, water, grass, timber and dis- tance between prominent landmarks. Such information would be near useless if the mileages were not precisely correct. Clayton then measured the left rear wheel of one of the wagons. It was 4 feet 8 inches in diameter, hence 14 feet 8 inches in circumference. Three hundred and sixty rotations of this wheel equaled exactly one mile, “not varying one fraction”. Clayton tied a marker on the spoke and walked beside it all day, counting each rotation. At the end of the day, he had tallied 4,070 rotations. For the first time, he knew the exact distance they had traveled: eleven and a quarter miles, plus 20 revolutions. Mormon This type of odometer used the principle of the Odometer: “endless screw” or worm gear. This was a thread- (Roadom- ed rod set into the teeth of a gear wheel. As the eter) rod makes one complete revolution, the threads Design #2 pull one tooth of the gear wheel the distance from one tooth to the next. If the wheel were to con- tain 60 teeth and the rod were to rotate only once for every six turns of the wagon wheel, then 360 revolutions of the wagon wheel would produce one complete gear-wheel rotation. This is exactly one mile. The next step in the gear chain involved another endless screw at a right angle to the first. Since this feature was difficult to build and install cor- rectly, it appeared on the machine that was built in a modified form. As the wagon wheel turns, a cog on its rotating wheel hub strikes one of the projecting arms of the mechanism’s drive rod. Six turns of the wagon wheel produce one complete rotation of the rod. With each rotation of the rod, the threads at its upper end draw by one tooth of the 60-tooth gear wheel. One complete rotation of the wheel rep- resents 360 rotations of the wagon wheel, or one mile. The axle of the 60-tooth gear wheel has 4 cogs cut into it. These work on a second gear wheel of 40 teeth. With every rotation of the 60-tooth wheel, 4 teeth of the 40 tooth wheel will be drawn by, each representing a quarter of a mile. Lost To know how the odometer worked is one thing, to know the detailed specifications of construction is quite another. This we cannot know since the original odometer with its three moving parts is lost. Hayden An odometer cart for measuring the length of trails was used by the Hayden Expedition while sur- Expedition veying the Yellowstone area. This picture taken at Mirror Lake west of the Yellowstone River. Odometer Cart EXPERIENCE YOUR AMERICATM.
Recommended publications
  • The Mormon Trail
    Utah State University DigitalCommons@USU All USU Press Publications USU Press 2006 The Mormon Trail William E. Hill Follow this and additional works at: https://digitalcommons.usu.edu/usupress_pubs Part of the United States History Commons Recommended Citation Hill, W. E. (1996). The Mormon Trail: Yesterday and today. Logan, Utah: Utah State University Press. This Book is brought to you for free and open access by the USU Press at DigitalCommons@USU. It has been accepted for inclusion in All USU Press Publications by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. THE MORMON TRAIL Yesterday and Today Number: 223 Orig: 26.5 x 38.5 Crop: 26.5 x 36 Scale: 100% Final: 26.5 x 36 BRIGHAM YOUNG—From Piercy’s Route from Liverpool to Great Salt Lake Valley Brigham Young was one of the early converts to helped to organize the exodus from Nauvoo in Mormonism who joined in 1832. He moved to 1846, led the first Mormon pioneers from Win- Kirtland, was a member of Zion’s Camp in ter Quarters to Salt Lake in 1847, and again led 1834, and became a member of the first Quo- the 1848 migration. He was sustained as the sec- rum of Twelve Apostles in 1835. He served as a ond president of the Mormon Church in 1847, missionary to England. After the death of became the territorial governor of Utah in 1850, Joseph Smith in 1844, he was the senior apostle and continued to lead the Mormon Church and became leader of the Mormon Church.
    [Show full text]
  • Documentation for the Wives of William Clayton Updated June 16, 2014 by Curtis D
    Documentation for the Wives of William Clayton Updated June 16, 2014 By Curtis D. Clayton William Clayton Born: July 17, 1814, Penwortham, Lancashire, England Died: December 4, 1879, Salt Lake City, Utah Ruth Moon Born: June 13, 1817, Lancashire, England Married: October 9, 1836, St Mary, Penwortham Parish, Lancashire, England [Ref. 1] Sealed: July 22, 1843 by Joseph Smith, at their home in Nauvoo, Illinois [Ref. 2 and 3] Sealed in Nauvoo Temple: January 26, 1846, Nauvoo, Illinois [Ref. 4 and 5] Died: January 15, 1894, Salt Lake City, Utah Margaret Moon Born: January 14, 1820, Penwortham, Lancashire, England Married and Sealed: April 27, 1843 by Joseph Smith, at H. C. Kimball’s home in Nauvoo, Illinois [Ref. 6-8] Sealed in Nauvoo Temple: January 26, 1846, Nauvoo, Illinois [Ref. 4 and 5] Died: August 25, 1870, Salt Lake City, Utah Alice Hardman Born: April 9, 1816, Salwick, Lancashire, England Sealed: September 13, 1844 by Heber C. Kimball, at her home in Nauvoo, Illinois [Note 2, Ref. 9 and 10] Married to Austin Sturgess: November 3, 1844, Nauvoo, Illinois [Ref. 11] Widowed: Prior to 1850 census [Ref. 12] Married: about 1851, Salt Lake City, Utah [Ref. 13] Divorced: December 13, 1858, Salt Lake City, Utah [Ref. 14] Married to William Sauze: Prior to 1880, lived in Manti, Utah [Ref. 15 and 16] Died: November 11, 1894, Glenwood, Sevier, Utah Sealed by proxy: 1955 SLC [Ref. 17] Jane Hardman (sealing-only relationship) [Note 1] Born: September 1, 1816, Manchester, Lancashire, England Married to William Whitehead: February 8, 1844, Nauvoo, Illinois [Ref.
    [Show full text]
  • One of the Kinderhook Plates, a Forgery Used to Try to Embarrass Joseph Smith
    One of the Kinderhook Plates, a forgery used to try to embarrass Joseph Smith. (Courtesy of Church History Library, Salt Lake City.) lid DID JBrian M.OSEPH Hau� SMITH TRANSLATE THE KINDERHOOK PLATES? Critics argue that the Kinderhook Plates represent a case study of Joseph Smith’s translation ability. They accept that the plates were a forgery, but they strongly contend that Joseph Smith tried to translate them. Critics maintain this position based on documentary evidence from the period. Latter-day Saint researchers have also concurred that the plates were a forgery but have argued against the idea that Joseph Smith actually translated any of them. So the question remains as to whether the Prophet actually tried to translate the Kinderhook Plates or not. That question is the subject of this investigation. n April 23, 1843, nine men unearthed human bones and Osix small, bell-shaped plates in Kinderhook, Illinois, situ- ated about seventy miles south of Nauvoo. Both sides of the plates apparently contained some sort of ancient writings. This discovery was reported in the Quincy Whig and then reprinted in the Times and Seasons (May 1, 1843, 185–87). The plates, later known as the Kinderhook Plates, made their way to Nauvoo and were presented to Joseph Smith, who was reported to have said, according to the History of the Church, “I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth.”1 BRIAN M.
    [Show full text]
  • Journal of Mormon History Vol. 29, No. 2, 2003
    Journal of Mormon History Volume 29 Issue 2 Article 1 2003 Journal of Mormon History Vol. 29, No. 2, 2003 Follow this and additional works at: https://digitalcommons.usu.edu/mormonhistory Part of the Religion Commons Recommended Citation (2003) "Journal of Mormon History Vol. 29, No. 2, 2003," Journal of Mormon History: Vol. 29 : Iss. 2 , Article 1. Available at: https://digitalcommons.usu.edu/mormonhistory/vol29/iss2/1 This Full Issue is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Journal of Mormon History by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. Journal of Mormon History Vol. 29, No. 2, 2003 Table of Contents CONTENTS INMEMORIAM • --Dean L. May Jan Shipps, vi • --Stanley B. Kimball Maurine Carr Ward, 2 ARTICLES • --George Q. Cannon: Economic Innovator and the 1890s Depression Edward Leo Lyman, 4 • --"Scandalous Film": The Campaign to Suppress Anti-Mormon Motion Pictures, 1911-12 Brian Q. Cannon and Jacob W. Olmstead, 42 • --Out of the Swan's Nest: The Ministry of Anthon H. Lund, Scandinavian Apostle Jennifer L. Lund, 77 • --John D. T. McAllister: The Southern Utah Years, 1876-1910 Wayne Hinton, 106 • --The Anointed Quorum in Nauvoo, 1842-45 Devery S. Anderson, 137 • --"A Providencial Means of Agitating Mormonism": Parley P. Pratt and the San Francisco Press in the 1850s Matthew J. Grow, 158 • --Epilogue to the Utah War: Impact and Legacy William P. MacKinnon, 186 REVIEWS --David Persuitte, Joseph Smith and the Origins of The Book of Mormon.
    [Show full text]
  • Identifying the Earliest Mormon Polygamists, 1841-44
    Identifying the Earliest Mormon Polygamists, 1841-44 Gary James Bergera We hardly dared speak of it [i.e., plural marriage during Joseph Smith's lifetime!. The very walls had ears. We spoke of it only in whis- pers. —Zina Diantha Huntington Jacobs Smith Young, 1898 Of course there was things manifestly that the church was not to know—that they were not to reveal to the church, or were not to be re- vealed to the church. -Wilford Woodruff, 1892 FROM JOSEPH SMITH'S FIRST DOCUMENTED plural marriage in 1841 un- til his death more than three years later, some twenty-eight men and 106 women (as civil and plural wives) entered the prophet's order of celestial matrimony. Given the secrecy surrounding Smith's controversial (and ille- gal) practice, the exact number of these earliest polygamists may never be ©2005 the Smith-Pettit Foundation. GARY JAMES BERGERA is managing director of the Smith-Pettit Foun- dation in Salt Lake City, Utah. He is past director of publishing at Signature Books and a past managing editor of Dialogue: A Journal of Mormon Thought. He is the author most recently of Conflict in the Quorum: Orson Pratt, Brigham Young, and Joseph Smith (Salt Lake City: Signature Books, 2002) and coeditor, with Devery S. Anderson, of Joseph Smith's Quorum of the Anointed, 1842-1845: A Doc- umentary History and The Nauvoo Endowment Companies, 1845-1846: A Documen- tary History (both published by Signature Books, 2005). He appreciates the advice and suggestions of Todd Compton, H. Michael Marquardt, George D. Smith, and other readers.
    [Show full text]
  • Sidney Rigdon's Plea to the Saints: Transcription of Thomas Bullock's Shorthand Notes from the August 8, 1844, Morning Meeting Robin S
    BYU Studies Quarterly Volume 53 | Issue 2 Article 12 6-1-2014 Sidney Rigdon's Plea to the Saints: Transcription of Thomas Bullock's Shorthand Notes from the August 8, 1844, Morning Meeting Robin S. Jensen LaJean P. Carruth Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Recommended Citation Jensen, Robin S. and Carruth, LaJean P. (2014) "Sidney Rigdon's Plea to the Saints: Transcription of Thomas Bullock's Shorthand Notes from the August 8, 1844, Morning Meeting," BYU Studies Quarterly: Vol. 53 : Iss. 2 , Article 12. Available at: https://scholarsarchive.byu.edu/byusq/vol53/iss2/12 This Document is brought to you for free and open access by the All Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Jensen and Carruth: Sidney Rigdon's Plea to the Saints: Transcription of Thomas Bullo DOCUMENT Sidney Rigdon’s Plea to the Saints Transcription of Thomas Bullock’s Shorthand Notes from the August 8, 1844, Morning Meeting Transcribed and Introduced by LaJean Purcell Carruth and Robin Scott Jensen t meetings held on August 8, 1844, Sidney Rigdon and Brigham A Young each asserted their claims to succeed Joseph Smith as leader of The Church of Jesus Christ of Latter-day Saints. These meetings proved a central event in the 1844 succession crisis following the deaths of Joseph Smith and his brother Hyrum. Of the many sources con- sulted to reconstruct the events of August 8, 1844, one crucial source has heretofore been unavailable to scholars.
    [Show full text]
  • Joseph Smith and the Revelations: from Manuscripts to Publication
    Robert J. Woodford: From Manuscripts to Publication 135 Joseph Smith and the Revelations: From Manuscripts to Publication Robert J. Woodford The forthcoming publication of the papers of Joseph Smith is, for me, the most exciting event ever in Mormon historical research. At the outset, the vision was to have most of the volumes on the shelf by the two hundredth anniversary of his birth, but the sheer weight of the mate- rial available and the desire to be accurate and complete have extended the deadlines well beyond that time frame. I was not trained in historical research and writing, and I suppose the invitation to participate as a coeditor for two volumes of the Joseph Smith Papers project was extended because of the work I had done on the revelations in the Doctrine and Covenants. It has been a painful experience to learn how to write the history as objectively as possible and to put aside so many romantic stories that thrive in our culture. But Grant Underwood and William G. Hartley, the other editors of the two volumes with which I am participating, have taken me in hand, and together we are writing what I think is a very complete but, more impor- tantly, a very interesting account concerning the documents connected with Joseph Smith through 1833. There is a line in the 1962 John Ford movie, The Man Who Shot Liberty Valance, that says, “When legends become fact, print the legend.” ROBERT J. WOODFORD received a BS in Mathematics and Physics in 1963 from the University of Utah, an MA in 1964 from Brigham Young University in Educational Administration, and a PhD in 1974 in Bible and Modern Scripture from Brigham Young University.
    [Show full text]
  • “In the Marrow of Their Bones”: the Latter-Day Saint Experience of Religion As Identity by Elder L
    2018 Religious Freedom Annual Review Brigham Young University, June 20, 2018 “In the Marrow of Their Bones”: The Latter-day Saint Experience of Religion as Identity By Elder L. Whitney Clayton Of the Presidency of the Seventy 1. Introduction and Overview Thank you, Elizabeth, for that kind introduction. I’ve heard about this conference for years, but I’ve never been privileged to attend. I’m personally thankful for all those at BYU’s International Center for Law and Religion Studies who organized this conference and for their gracious invitation to speak to you. This is a real honor for me. I say that sincerely, because as I’ve looked over the conference schedule I’ve been amazed to see so many prominent academics, thinkers, writers, and advocates whose academic and professional credentials humble my own. This is truly a high-powered gathering. I also acknowledge generous and important assistance with the thinking and presentation of these remarks. On behalf of The Church of Jesus Christ of Latter-day Saints, I would like to thank those of the many different faith traditions who have come—sometimes from great distances—to participate in this vitally important discussion about religious freedom; religious freedom is an issue for people of all faiths. But I also want to express gratitude for those who are here and yet do not profess any religious belief or consider themselves believers. At times, the faith of the religious may seem to you like something inexplicable and irrational. Thank you for caring enough to come anyway—to share your views and learn more about religious freedom and why it is so important to so many of us.
    [Show full text]
  • The Emma Smith Lore Reconsidered
    The Emma Smith Lore Reconsidered Linda King Newell everal years ago an unsigned Church News editorial on "Two Great I Women" praised Emma Hale and her mother-in-law, Lucy Mack Smith, for their loyalty to Joseph Smith: "They never hesitated to valiantly defend him, never recanted, never denied their testimonies of his work." While somewhat overstating the case (Emma was "always by his side, always loving, and forever brave"), the editorial concluded with the accurate assessment that Emma "made an invaluable contribution to the coming forth of the Church in these last days." * Excepting only a few paragraphs in a 1933 Relief Society Magazine,2 this short (500-word) Church News essay marked the first time in nearly a century since Emma's death that any article had appeared on her in an official Church periodical. Yet even this generalized praise drew the ire of readers steeped in conven- tional lore on "the elect lady." One reader went so far as to send in nineteen notecards of quotations dating from 1863 to 1955 which "documented" Emma as a selfish shrew, guilty of burning the revelation on plural marriage, attempt- ing to poison Joseph (with supporting citations from Brigham Young), con- spiring in Joseph's death, usurping Church property, attempting to gain the leadership of the Church for herself, and, finally, failing to measure up to the valiant Mary Fielding.3 LINDA KING NEWELL is co-editor of DIALOGUE. She and Valeen Tippets Avery, who wrote the essay which follows, are co-authors of the recently released book, Mormon Enigma: Emma Hale Smith (New York, Doubleday, 1984).
    [Show full text]
  • Lying for the Lord: an Essay
    Lying for the Lord: An Essay Solemn Covenant: The Mormon Polygamous Passage. Appendix I. B. Carmon Hardy. University of Illinois Press Urbana and Chicago, 1992. [p. 363] Modern Mormonism’s reputation for sobriety and honesty is proverbial. Latter-day Saint sermons are freighted with admonitions concerning the importance of upright, open dealing with one’s neighbors. Like John Milton, Heber C. Kimball said that truth summoned special powers of its own. There was, he said, no need for “any lies being told, or of any misrepresentations being made.”1 The church, like its Deity, said another leader, should use straight language. God’s words were “yea and amen, plain, pointed, definite, no two meanings about them.”2 Those trafficking in deceit, warned George Q. Cannon, lost the spirit of God as well as the trust of men.3 “I do not care how wise the man is, how long the prayer he may make, or how reverend [sic] he may look,” said John Morgan, “if he tells a lie, it is a lie, and you cannot change or alter it.”4 In early 1907 the First Presidency issued a major address in which they specifically denied the use of duplicity in any of their dealings.”Enlightened investigation,” they said, had always been the goal of the church. Again, in 1910, when the magazine crusade against new polygamy was reviving, an editorial in the Deseret News said that not only had Latter-day Saints always been truthful but that they, of all people, were most obliged to be so. They “cannot say one thing and do another.”5 Those adhering to the gospel must operate “in full light,” said Apostle John A.
    [Show full text]
  • The Mormon Pioneer Odometers
    BYU Studies Quarterly BYU Studies Quarterly Volume 37 Issue 1 Article 4 1-1-1997 The Mormon Pioneer Odometers Norman Edward Wright Follow this and additional works at: https://scholarsarchive.byu.edu/byusq Part of the Mormon Studies Commons, and the Religious Education Commons Recommended Citation Wright, Norman Edward (1997) "The Mormon Pioneer Odometers," BYU Studies Quarterly: Vol. 37 : Iss. 1 , Article 4. Available at: https://scholarsarchive.byu.edu/byusq/vol37/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in BYU Studies Quarterly by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected]. Wright: The Mormon Pioneer Odometers figeigelgpig 1 thomas lowes odometer for over fifty years many people believed that this odometer was the first ever invented and that it was designed by orson pratt for use by the first company of mormon pioneers fig 2 lowes miniature odometer this miniature replica is part of the evidence confirming the fact that thomas G lowe built the odometer shown above for use during his missionary travels Published by BYU ScholarsArchive, 1997 1 BYU Studies Quarterly, Vol. 37, Iss. 1 [1997], Art. 4 the mormon pioneer odometers thistbisfulltuiltuiifull account of the wooden machinesmacmucdinesbinesthat measured distances along the mormon trail documents interesting details and corrects old misconceptions norman edward wright the wooden odometers built and used by the first mormon
    [Show full text]
  • The Sacred Departments for Temple Work in Nauvoo: the Assembly Room and the Council Chamber
    The Sacred Departments for Temple Work in Nauvoo: The Assembly Room and the Council Chamber BYU Studies copyright 1979 BYU Studies copyright 1979 The Sacred Departments for Temple Work in Nauvoo: The Assembly Room and the Council Chamber Lisle G Brown In the spring of 1831 “about two hundred men, women and children”, all Latter-day Saints, left western New York and moved to northeastern Ohio.1 These New York Mormons left their homes in response to Joseph Smith’s revelations, in which the Lord promised them that if they moved to Ohio He would endow them with power from on high.2 In 1834 another revelation called for the Ohio Saints to build a house of the Lord, “in which house”, the Lord revealed, “I design to endow those whom I have chosen with power from on high.”3 This irresistible promise of an endowment motivated the Saints to build the temple at Kirtland, Ohio. There Joseph Smith introduced the Church’s first sacerdotal ordinances of washings and anointings. A Pentecostal outpouring of the Lord’s spirit accompanied the administration of these rites, which the Prophet called “an endowment indeed.”4 In addition, temples were planned for the central gathering places of the Saints at Independence and Far West, Missouri. And so it was at Nauvoo. In August 1840 the First Presidency called upon the Church to erect a temple at Nauvoo. The membership formally sustained this proposal dur- ing the October 1840 general conference.5 In its 15 January 1841 issue, the Times and Seasons reported that the Temple was under construction.
    [Show full text]